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The Gospel of Buddha:Chapter 23: Anathapindika

From Chinese Buddhist Encyclopedia
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At this time there was Anathapindika,
a man of unmeasured wealth, visiting Rajagaha.
Being of a charitable disposition,
he was called "the supporter of orphans and the friend of the poor." [1]

Hearing that the Buddha had come into the world
and was stopping in the bamboo grove near the city,
he set out in the very night to meet the Blessed One. [2]

And the Blessed One saw at once the sterling quality of Anathapindika's heart
and greeted him with words of religious comfort.
And they sat down together,
and Anathapindika listened to the sweetness of the truth preached by the Blessed One.
And the Buddha said: [3]

"The restless, busy nature of the world,
this, I declare, is at the root of pain.
Attain that composure of mind
which is resting in the peace of immortality.
Self is but a heap of composite qualities,
and its world is empty like a fantasy. [4]

"Who is it that shapes our lives?
Is it Isvara, a personal creator?
If Isvara be the maker,
all living things should have silently to submit to their maker's power.
They would be like vessels formed by the potter's hand;
and if it were so, how would it be possible to practise virtue?
If the world had been made by Isvara
there should be no such thing as sorrow, or calamity, or evil;
for both pure and impure deeds must come from him.
If not, there would be another cause beside him,
and he would not be self-existent.
Thus, thou seest, the thought of Isvara is overthrown. [5]

"Again, it is said that the Absolute has created us.
But that which is absolute cannot be a cause.
All things around us come from a cause
as the plant comes from the seed;
but how can the Absolute be the cause of all things alike?
If it pervades them, then, certainly, it does not make them. [6]

"Again, it is said that Self is the maker.
But if self is the maker, why did it not make things pleasing?
The causes of sorrow and joy are real and objective.
How can they have been made by self? [7]

"Again, if we adopt the argument that there is no maker,
our fate is such as it is, and there is no causation,
what use would there be in shaping our lives
and adjusting means to an end? [8]

"Therefore, we argue that all things that exist are not without cause.
However, neither Isvara, nor the absolute, nor the self,
nor causeless chance, is the maker,
but our deeds produce results both good and evil
according to the law of causation. [9]

"Let us, then, abandon the heresy of worshipping Isvara and of praying to him;
let us no longer lose ourselves in vain speculations of profitless subtleties;
let us surrender self and all selfishness,
and as all things are fixed by causation,
let us practise good so that good may result from our actions." [10]

And Anathapindika said:
"I see that thou art the Buddha, the Blessed One, the Tathagata,
and I wish to open to thee my whole mind.
Having listened to my words advise me what I shall do. [11]

"My life is full of work, and having acquired great wealth, I am surrounded with cares.
Yet I enjoy my work, and apply myself to it with all diligence.
Many people are in my employ and depend upon the success of my enterprises. [12]

"Now, I have heard thy disciples praise the bless of the hermit
and denounce the unrest of the world.
'The Holy One,' they say,
'has given up his kingdom and his inheritance,
and has found the path of righteousness,
thus setting an example to all the world how to attain Nirvana.' [13]

"My heart yearns to do what is right
and to be a blessing unto my fellows.
Let me then ask thee, Must I give up my wealth,
my home, and my business enterprises, and, like thyself,
go into homelessness in order to attain the bliss of a religious life?" [14]

And the Buddha replied:
"The bliss of a religious life is attainable by everyone
who walks in the noble eightfold path.
He that cleaves to wealth had better cast it away
than allow his heart to be poisoned by it;
but he who does not cleave to wealth,
and possessing riches, uses them rightly,
will be a blessing unto his fellows. [15]

"It is not life and wealth and power that enslaves men,
but the cleaving to life and wealth and power. [16]

"The bhikkhu who retires from the world
in order to lead a life of leisure will have no gain,
for a life of indolence is an abomination,
and lack of energy is to be despised. [17]

"The Dharma of the Tathagata
does not require a man to go into homelessness or to resign the world,
unless he feels called upon to do so;
but the Dharma of the Tathagata
requires every man to free himself from the illusion of self,
to cleanse his heart,
to give up his thirst for pleasure
and lead a life of righteousness. [18]

"And whatever men do,
whether they remain in the world as artisans, merchants, and officers of the king,
or retire from the world and devote themselves to a life of religious meditation,
let them put their whole heart into their task;
let them be diligent and energetic, and, if they are like the lotus,
which, although it grows in the water, yet remains untouched by the water,
if they struggle in life without cherishing envy or hatred,
if they live in the world not a life of self but a life of truth,
then surely joy, peace, and bliss will dwell in their minds." [19]

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